Various are the ways in which a faithful Christian is drawn
into the error of Liberalism.

Very often corruption of heart is a consequence of errors of
the intellect; but more frequently still errors of the intellect
follow the corruption of the heart. The history of heresies very
clearly shows this fact. Their beginnings nearly always present
the same character, either wounded selflove, or a grievance to be
avenged; either it is a woman that makes the heresiarch lose his
head and soul, or a bag of gold for which he sells his
conscience. (133)

Error nearly always has its origin, not in profound and
laborious studies, but in the tripleheaded monster which St. John
describes and calls: Concupisentia carnis, concupiscentia
oculorum, superbia vitae; "Consupiscense of the flesh,
concupiscence of the eyes, the pride of life." Here are the
sources of all error, here are the roads to Liberalism. Let us
dwell on them for a moment.

1. Men become Liberal on account of a natural desire of
independence and an easy life.

Liberalism is necessarily sympathetic with the depraved nature
of man, just as Catholicity is essentially opposed to it.
Liberalism is emancipation from restraint, Catholicity the curb
of the passions. Now, fallen man, by a very natural tendency
loves a system which legitimatizes and sanctifies his pride of
intellect and the license of passion. Hence, Tertulian says:
"The soul, in its noble aspirations, is naturally
Christian." Likewise may it be said that man, by the taint
of his origin, is born naturally Liberal. Logically then, when he
discovers that Liberalism offers a protection for his caprices
and an excuse for his indulgences, does he declare himself a
Liberal in due form.

2. By the desire of advancement in life. (134) Liberalism is
today the dominating idea; it reigns everywhere and especially in
the sphere of public life. It is therefore a sure recommendation
to public favor.

On starting out in life the young man looks around upon the
various paths that lead to fortune, to fame, to glory, and sees
that an almost indispensable condition of reaching the desired
goal is, at least in our times, to become Liberal. Not to be
Liberal is to place in his way, at the outset, what appears to be
an insurmountable obstacle. He must be heroic to resist the
tempter, who shows him, as he did Jesus Christ in the desert, a
splendid future, saying: Haec omnia tibi dabo si cadens
adoraveris me: "All this will I give thee, if falling down
thou wilt adore me." Heroes are rare, and it is natural that
most young men beginning their career should affiliate with
Liberalism. It promises them the assistance of a powerful press,
the recommendation of powerful protectors, the potent influence
of secret societies, the patronage of distinguished men. The poor
Ultramontane requires a thousand times more merit to make himself
known and to acquire a name; and youth is ordinarily little
scrupulous. Liberalism, moreover, is essentially favorable to
that public life, which this age so ardently pursues. It (135)
holds out as tempting baits public offices, commissions, fat
positions, etc., which constitute the organism of the official
machine. It seems an absolute condition for political preferment.
To meet an ambitious young man who despises and detests the
perfidious corrupter is a marvel of God's grace.

3. Avarice or the love of money. To get along in the world, to
succeed in business is always a standing temptation of
Liberalism. It meets the young man at every turn. Around him in a
thousand ways does he feel the secret or open hostility of the
enemies of his faith. In mercantile life or in the professions he
is passed by, overlooked, ignored. Let him relax a little in his
faith, join a forbidden secret society, and lo! The bolts and
bars are drawn; he possesses the open sesame to success. Then the
invidious discrimination against him melts in the fraternal
embrace of the enemy, who rewards his perfidy by advancing him in
a thousand ways. Such a temptation is difficult for the ambitious
to withstand. Be Liberal, admit that there is no great difference
between men's creeds, that at bottom they are really the same
after all. Proclaim your breadth of mind by admitting that other
religious beliefs are just as good for other people as your faith
is for you; they are, as far as they know, (136) just as right as
you are; it is largely a question of education and temperament
what a man believes, and how quickly you are patted on the back
as a "broadgauged" man, who has escaped the narrow
limitations of his creed. You will be extensively patronized, for
Liberalism is very generous to a convert. Falling down adore me
and I will give you all these things, says Satan still to Jesus
Christ in the desert.

Such are the ordinary causes of perversions to Liberalism;
from these all others flow. Whoever has any experience of the
world and the human heart can easily trace the others.